Archive for category: muharram

Zaynab [a.s.] shared with her brothers and sister the extraordinary position of having such examples to look up to, emulate and learn from, as her grandfather, the Prophet of Allah [s.a.w.], her mother Fatima [a.s.], daughter of the Prophet, and her father Imam Ali [a.s.], cousin-brother of the Prophet.

In the pure environment that enveloped her, she absorbed the teachings of Islam that her grandfather imparted and after him her father. Here too she learnt to master all household skills with great proficiency. She had barely attained the tender age of seven when her beloved mother passed away. Her mother’s death had closely followed her cherished grandfather’s passing away. Some time later Imam Ali [a.s ] married Umm ul-Banin, whose devotion and pledge encouraged Zaynab [a.s.] in her learning.

Whilst still a young girl she was fully able to care for and be responsible for the running of her father’s household. As much as she cared for the comforts and ease of her brothers and sisters, in her own wants she was frugal and unstintingly generous to the poor, homeless and parentless.

After her marriage her husband is reported as having said, “Zaynab is the best housewife.”

From very early on she developed an unbreakable bond of attachment to her brother Imam Husayn [a.s.]. At times, when as a baby in her mother’s arms she could not be pacified and made to stop crying, she would quieten down upon being held by her brother, and there she would sit quietly gazing at his face. Before she would pray she used to first cast a glance at the face of her beloved brother.

One day Fatima [a.s.] mentioned the intensity of her daughter’s love for Imam Husayn [a.s.] to the Prophet [s.a.w.]. He breathed a deep sigh and said with moistened eyes, “My dear child.

This child of mine, Zaynab, would be confronted with a thousand and one calamities and face serious hardships in Karbala.”

This is the story of the victory of truth. It is the story of a unique woman whose own fate was inextricably bound with the historical events of Karbala that have impressed upon mankind the true reality of living Islam.

It was on the plains of Karbala that the conflict between Imam Husayn, 'alayhi 'salam, and the pretender to the caliphate, Yazid ibn Mu'awiya, was waged in battle. Imam Husayn had steadfastly refused to pay homage to Yazid and acknowledge him as leader of the Muslim world. It was no secret that Yazid flagrantly flaunted the laws of Islam and even publicly derided its beliefs. His claim to the caliphate bore no legitimacy or acceptability in the eyes of Imam Husayn, 'alayhi 'salam.

It would be facile and dishonest to consider their confrontation as but an isolated instance of power-jockeying in the early days of Islam. The issue on which they clashed is one that continues to be a source of needless antagonism among Muslims today, and that is: What manner of man has the right to rule the Muslim world, or indeed, mankind? Could Muslims be ruled by one integrated, complementary set of laws rooted in the knowledge of Allah ta'ala's supreme tawhid (unity), or by a power that seeks to elevate temporal values to hard and fast law at the cost of allegiance to the Sole Source of all creation?

This story unfolds through the life of Zaynab Kubrah, grand-daughter of the Holy Prophet, salla'llahu 'alayhi wa alihi wa sallam, daughter of Hadrat Fatima and Imam Ali, 'alayhim as-salam. From what we know of her actions and speeches, it is clear that in her was reflected the divine prophetic light that was her heritage.

In writing on Zaynab bint Ali, 'alayha 's-salam, we must first bear in mind an unalterable fact: that is, despite the efforts of numerous biographers, very little actual recorded historical fact is available about her. Even the exact dates of her birth, death, marriage, or number of children, cannot be ascertained with complete confidence.

Oral tradition about Zaynab [a.s.] has gradually evolved to a point-of subjective elaboration and emotional hyperbola that have eventually clouded her real persona and the context from which we have come to know her.

Indeed, the romantic mythology that now shrouds both her and her brother Imam Husayn [a.s.] seems to distance us from wanting to understand what they really stood for and what their actions really meant, both in the context of their afflicted times and throughout all times, present and future.

It is not necessary however to dig up as many facts or versions of her life as are available in order to perceive her purity and the strategic importance of her contribution. Though the information may be little, it is enough. The fact that we remember her at all is sufficient to rekindle our understanding of the intimate ideals for which life is worth serving. This book seeks to let these facts speak for themselves. The conclusions to be drawn are implicit to any reader whose heart and mind are available and receptive to the essence of submission.

According to the shari'ah (revealed law) of Allah women are hidden treasures, neither to be displayed nor advertised. Theirs is a subtle, fundamental and discreet domain. Imam Ali, 'alayhi 's-salam, once asked Hadrat Fatima, 'alayha 's-salam, "Ma khayru 'n-nisa (who are the best among women)?"

She replied, "La yarina 'r-rijala wa la yarunahunna (those who do not see men nor are seen by them)."

This then is another reason why so little is known about Zaynab [a.s.] or any other women throughout the history of Islam. But this rule can only apply if all the other elements of a pure Muslim society are equal. If the application of the divinely directed formula is chaotic and imbalanced, then that is the time when a woman feels compelled to emerge into the open arena. This is the situation in which Zaynab [a.s.] found herself. After Karbala no one was left that had the courage to stand up to tyranny, speak the truth, and submit to the consequences.

Thus what we know of her is only because of exceptional circumstances. A twist in history created the conditions that forced Zaynab [a.s] to declare, not herself, but the truth. It is through her extraordinary handling of the wretched trials she endured that we have caught glimpses of the untold depths of her courage, forbearance, patience and submission to the decree of Allah. It is partly through her that the prophetic legacy was rescued from being eclipsed by the ever-present shadows of kufr (denial of Truth), and it is in this light that we must forever remember her and take inspiration and guidance from her example.

Know that the entire instructions of the Infallible Imams (a.s.) for observance of this historic epic of Islam and the curses levied on the oppressors of the Ahl-e-Bayt (the Prophet’s progeny) are all the epic cries of valiant nations in condemnation of the perpetrators of cruelty and oppression at all times in man’s history. You must also know that cursing the Bani Omayyad, although they were overthrown and are in the Hell, is the cry of condemnation of all oppressors and is meant to maintain this cruelty – smashing outcry.

Lamentation of the martyrs, means preservation and perpetuation of the Movement. It is narrated that he who cries (at, Imam Hosein’s martyrdom) or make others cry or even he who p@ on a weeping appearance, will be admitted to the Heaven. [42] Such a person who appears sad, whose face shows his affectation by tears, is actually helping to preserve the uprising and movement of Imam Hosein (a.s.)

If we weep until Doomsday for Imam Hosein (a.s.) we ourselves will profit by it not Imam Hosein (a.s.). Consider its benefits in this world, let alone its rewards in the next world, consider the spiritual aspect, how it rings the hearts together!

Don’t think that we weep and arrange these mouming meetings to please the Master of Martyrs! No, he has no need for our tears and our tears, per se, cannot do anything! But these lamentation gatherings and meetings unite the people and give them direction. 30 to 35 million people during the month of Muharram, especially the Ashura days, all have a united aspect and move in one direction. Some of the Imams (a.s.) have asked that mouming be arranged for them at Mana [43]. Some of the Infallible Imams (a.s.) have wanted that elegies be recited for them from the pulpits, others have stressed that rewards will accrue to those who cry, make others cry or appear to be sad and crying. The issue is not shedding of tears at all, it is political for our Imams (a.s.) with their divine vision wanted to unite and mobilize the nations, bring them together by various ways so that they won’t be vulnerable.
Some of the Infallibles, (e.g. Imam Baqir – a.s. may have been the one) have wanted a reciter of elegies to be stationed at Mena (a place where hajj pilgrims converge to perform certain hajj rites) and recite elegies in their names. That was not because Imam Baqir (a.s.) had needed elegies, rather, it has had political significance. Consider Mena during the hajj season; pilgrims from all around the earth would be gathered there hag lamentation over the crimes committed by the Imam’s opponents which had resulted in his martyrdom and the matter would surely reverberate clear across the Islamic World. These mourning sessions have been underestimated.

His Holiness Imam Baqir (a.s.) upon his death willed that someone be hired for ten successive years and placed at Mena to cry for him. What kind of challenge is this? Did Hazrat Baqir (a.s.) need tears, what for and why at Mena during the hajj pilgrimage!? This is the point, the political, psychological and humane point. Ten years of tears in succession! Well, people who make the pilgrimage see this and ask about it and when they receive answers, their attention is gained toward this ideology. It supports the oppressed and weakens or destroys the oppressors. We offered youth, so did Karbala. We should preserve this. You shouldn’t think that tears were the issue. No, not tears but political, psychological and social aims are involved. If tears were the issue, why the pretension to it? What need could the Master of Martyrs have for tears? The Imams (a.s.) insisted that we hold gatherings for lamentation, etc., because it gives solidarity to the move and safeguards the Faith.

The depth significance of the lamentation meetings is little known and, to some, it is not evident at all. Our narratives place such great value on even one drop of tear, even for pretension to crying, for the victim of Karbala not because the Master of Martyrs personally needs the tears or lamentations and not even for the reward that those who shed tear will receive [44]. But, why such exterior dinary rewards have been prescribed for the lamentation gatherings? Why has God Almighty granted so much reward for even one drop of tear, for even pretension to crying? The political dimension of the issue is, little by little, becoming known and, God willing, it will become more evident in the future. The assignment of such great rewards for lamentation and mouming gatherings, for recitation of elegies has been in addition to its spiritual and devotional aspects, for political considerations, a major political purpose. The day the related narratives were issued, this saviour minority group was afflicted with the Omayyad and Abbasid rulers, a small minority vis-a-vis great powers.
At that time, in order to organize the political activities of this minority, they devised a path which itself was an organizing element. That device was to quote divine inspirational sources for the formation of these meetings, their greatness and the highest reward for mourners. The Shiite minority in those days gathered around these lamentation meetings, many of them did not know what it was all about. The issue was imparting organization to a minority group that faced a cruel majority. In the course of history these lamentation gatherings developed into an all-inclusive organization in every Muslim Country. In Iran, which is the cradle of Islam and Shiism that which threw fear in the despotic autocrats, who meant to destroy the clergy and Islam, was these mourning sessions.

Maybe Westernized individuals call us a weeping nation and maybe our own people cannot grasp the meaning of so much reward for one drop of tear or for one lamentation gathering. Perhaps they cannot digest or comprehend the promises made for praying. The political aim of these tears and prayers is to draw people together and their collective attention to God that will result in their unity and mobilization for an Islamic aim. A lamentation gathering is for people to cry for the Master of Martyrs and be rewarded for it in the Hereafter. However, the important point is the political aspect that was designed by our Infallible Imams (a.s.) in the early days of Islam, and will last to the end, to get all the people gathered under one single banner, one single ideology and nothing can bring about such unity as readily as the mourning for Imam Hosein (a.s.).

Others go to the mosques, listen to the sermons and hear what is being preached but when time comes for lamentation, they leave. This is because they do not know the significance of lamentation and elegies for the Infallibles. It is these mourning gatherings that have saved and preserved the altar and the pulpit. If there was no lamentation, this pulpit would not be here today. We must cry for our Martyrs, cry out loudly and awaken the people. We must make the people realize that our lamentation is not to earn rewards. We do lament to advance. The Master of Martyrs did not sacrifice himself to earn rewards, he was not in need of such a reward. He did so to save the ideology, to advance Islam and revive it. You who cry from the pulpit and make others cry, you who recite elegies that make listeners shed tears, your aim and purpose must be to advance Islam by these tumultuous uproars just as you have done so to the present time. People must be made to understand that the aim of our lamentations is not just to make them cry, rather, they must know for sure that Islain has been preserved by these tears, even sham weeping helps the ideology.

If people could truly understand and make it understood by others what all this is about, the lamentations, the mournings and the elegies and why such high divine reward for a drop of tear shed for Imam Hosein (a.s.), they would not call us the weeping nation, rather they would call us the nation of epic action. If they could understand the meanings and mobilizing effects of the prayers enunciated by His Holiness Imam Sajjad (a.s.) at Karbala where he was under a governmental rule that had usurped all the powers, they would not say “what are prayers for!?” If our intellectuals could understand the political and social dimension of these mouming and lamentation meetings, these recitations of elegies and passion plays, they would not tell us why we have them, hold them and observe them.
Some are asking our youth: “How long will you cry” How long will you mourn” Let’s hold a demonstration in protest!? Ills is because such people do not understand the meaning, the aim of the Ashura lamentations and (how) it has been maintained so far. They do not know this, they cannot be made to understand.
They do not see that this lamentation (in honour of the Infallibles) “builds” up human beings, develops the men. These Ashura mouming sessions, are propaganda against tyranny, against the arrogant taghuts; it is reciting the oppression of the oppressed and it must go on indefinitely.

The Role of Woman in the Islamic History

The Holy Quran demonstrates the highest status for women when it comes to Islamic history. The smallest, yet the most profound Surah in the Quran is revealed in regards to the only remaining daughter of the Prophet. The Holy Quran has granted Lady Fatima a unique title never found anywhere else in the Quran, i.e.: Al-Kauthar meaning ‘Abundant Blessing`.

In the world that woman was considered to be devilish and the origin of all human sins to the extent that having a baby girl was a shame, the Holy Quran entitles the only daughter of the last Messenger of God ‘The Abundant Blessing`. The first two Muslims are Ali and Khadija, one a male and the other a female. The first martyr in Islam is a female, Somayyah.

Our Imams had so many female students who were participating in their lectures. The difference between them and today`s female students was they did not have to go to school with short skirts! They segregated between the culture of nakedness and education.

The woman of Islam is social, professional as well as chaste and honorable. She never sells her body with the excuse of education, profession and social careers.

Lady Fatima was only 18 years old when she delivered her very impressive lecture after the passing away of her father in Madina Mosque. She had been addressing more than one thousand Muslims, male and female, for an hour yet she never showed herself to any male. You want my knowledge, fair enough, what have you got to do with my body?